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Ruling Chiefs


The Story of Kiha-a-Piʻi-lani*

Piʻi-lani died at Lahaina, Māui, and the kingdom of Māui became Lono-a-Piʻi-lani's. He was Piʻi-lani's oldest son by Laʻie-lohelohe-i-ka-wai. Next to him came Piʻi-kea, then Ka-la-ʻai-heana and Kiha-a-Piʻi-lani. It was said that there were two heirs to the kingdom, Lono-a-Piʻilani and Kiha-a-Piʻi-lani, but the latter was not present at their father's death because Oahu was his birthplace, and there he was reared. Therefore the government went to Lono-a-Piʻi-lani. Piʻi-lani had commanded that the kingdom be his, and that Kiha-a-Piʻi-lani dwell under him in peace. In the first years of Lono-a-Piʻi-lani's reign all was well, and the people were content.

Lono-a-Piʻi-lani took care of Kiha-a-Piʻi-lani, and the latter cared for the people by giving them food. Lono-a-Piʻi-lani became angry, for he felt Kiha-a-Piʻi-lani was doing it to seize the kingdom for himself. Lono-a-Piʻi-lani and Kiha-a-Piʻi-lani started farming in the ahupuaʻa of Waiheʻe. The ruling chief's taro patch was smaller, for the latter saw to it that his patch exceeded in size. Therefore Lono-a-Piʻi-lani grew very angry with him and abused him. He humiliated him over food and fish, and so they fought. The briny water which held ohua fish [and squid] was thrown into Kiha-a-Piʻi-lani's face; the tips of the squid's tentacle clung to his eyes.

Lono-a-Piʻi-lani sought to kill Kiha, so he fled in secret to Molokai. The fortress of Pakuʻi, above Hānanui and ʻUalapuni, was surrounded [by warriors]. Kiha escaped with his life by leaping from the fortress into a kukui tree and went to Lanai. He was believed to have gone to Oahu, but he was on Lanai instead. He patiently bore his troubles knowing that he would not die, and that the kingdom of Maui would yet be his. He would become a famous ruler according to the predictions of those who reared him. "He would have many troubles, live in poverty, and become a famous ruler." Kiha-a-Piʻi-lani bore his troubles, his poverty, and his homeless state patiently. His life was saved by leaping from the fortress of Pakuʻi and fleeing to Lanai. From Lanai he sailed and landed at Kapoli in Maʻalaea and from thence


to the upland of Honuaʻula. He was seen, and the matter was reported to Lono-a-Piʻi-lani, the enemy who greatly desired his death. When it was heard that he was in Lahaina, swift runners were sent to seek and kill him, but the mana of his prayers and the help of the god saved him.

He and his wife descended by the rocky gulch of Kuanuʻu and went around to the back. They lived on the charity of others at the boundary of Honuaʻula and Kula, at a place named Keʻekeʻe. They lived with farmers in the remote country, and because of their poverty-stricken state, neither he nor his wife had any clothing. They had nothing and had no means of making coverings for their bare bodies, and so an idea came to Kiha-a-Piʻi-lani to seek ways of getting them some tapa cloth.* Kiha-a-Piʻi-lani went to steal an anvil, a tapa beater, and beater for finishing, to help in making tapa. They had nothing at all. After Kiha-a-Piʻi-lani had stolen the anvil and other implements for tapa-making, his wife made some skirts and coarse red malos for him, but they were poorly made. He and his wife were young, handsome, with perfect physique, but they were favorite chiefly children, unaccustomed to such work. They were undergoing a bitter experience in order to appreciate the blessings they were to receive in the future. They lived in poverty, but knew of the blessings to come. Thus it was that the ancestors of chiefs and commoners knew what it was to be without. His tapa-beating anvil was called "puka helelei" or "hole through which things fell out." The owners of the stolen anvil accused him, and feeling ashamed he and his campanion went away in secret and lived close to the boundary of Kula and Makawao.

Kiha-a-Piʻi-lani was befriended by a woman of the place, named Laʻie, and they were made welcome by her. There they lived. Many people came there to play games and to go swimming in a pool, Waimalino. Kula and a part of Makawao were waterless lands, and so this pool became a place where all enjoyed themselves and danced hulas. Although Laʻie extended her hospitality to Kiha-a-Piʻi-lani, he kept his identity a secret, lest he be killed. Kiha-a-Piʻi-lani slept so much in the house that his hosts began to complain, and his wife told him about it.

There was a famine in Kula and Makawao, and the people subsisted on laulele, pualele, popolo, and other weeds. One night Kiha-a-Piʻi-lani went to clear a patch of ferns to plant sweet potatoes, and on that same night he made a large one that would naturally require the labor of eighty men to clear. When morning

* Ke Aw ʻOkoʻa, Dec. 1, 1870.


came, the huge patch was noticed, an immense one indeed. The people said skeptically of this great undertaking, "Where will he find enough sweet-potato slips to cover the patch?" Next day Kiha-a-Piʻi-lani went to Hamakuapoko and Haliʻimaile to ask for potato slips. The natives gave him whole patches of them wherever he went. "Take a big load of the slips and the potatoes too if you want them" [they said]. He went to clean a number of morning-glory vines and returned. The owners who gave him the contents of their patches had gone home. He pulled up the vines and whatever potatoes adhered to them, and allowed them to wilt in the sun. After they had wilted he laid out the morning-glory vines to bind them, laid the sweet-potato vines on them, and tied them. He went on doing this until he had enough loads for ten men to carry. Then he made a carrier (ʻaweʻawe) of morning-glory vines, placed the bundles of slips in it, and lifted it with great strength onto his back. The sunshine beat down on his back, the ʻukiʻukiu breeze blew in front of him, the ʻUlalena rain added its share, and intense heat reflected from the ʻulei vines.

One old man remarked to another, "There must be a chief near by for this is the first time that a rainbow is spread before the trees." As they were speaking a man came from below with a huge load on his back, and they called to him to come into the house. He shifted his load, saw the old men, Kau-lani and his companion, let down his burden, and entered. Each of them gave him a bundle of popolo greens and sweet potato which he ate until he was satisfied. They asked, "Where are you going?" He answered, "I am returning to the boundary of Kula and Makawao." "Are you a native of the place?" they inquired. "Yes," he replied. They said, "There is not a native from Kula to Hamakua with whom we are not acquainted. You are a stranger." "Yes, I am a stranger." They said, "The god has revealed your identity. You are a chief, Kiha-a-Piʻi-lani." He answered, "I am he. Conceal your knowledge of me and tell no one." They said, "The secrets of the god we cannot tell to others, because you have been mistreated. The man that can help you lives below Hamakuapoko, at Paʻia. His name is ʻA-puni." When they had finished talking, Kiha-a-Piʻi-lani returned to his dwelling place with his huge bundle of sweet-potato slips. One bundle of slips was sufficient to cover every mound of the whole field. No sooner were they planted than a shower fell, and the chief who made efforts at farming was pleased.

His effort was vain when he was refused help by ʻA-puni. ʻA-puni directed him to Kukui-hoʻoleilei in Papaʻaʻea who in turn directed him to Ka-luko in the upland of Keʻanae. He was again directed to Lanahu in Wakiu, and he was directed by Weua-Lanahu to go down to Kawaipapa


to consult Ka-huʻakole at Waipunaʻalae. Kiha-a-Piʻi-lani became a ward of Ka-huʻakole, a person of prominence. It was said that he was an able person in directing the affairs of the land, and [it was] believed that Kiha-a-Piʻi-lani would be avenged on his brother, Lono-a-Piʻi-lani. He [Kiha] did not succeed in his plot, but he was very clever in seeking a way. He dwelt at Kawaipapa, at a place called Kinahole. His wife's name was Kumaka, and she was his companion in his trials and tribulations, even in those that might mean death. He made a sister of his wife. Hāna was a fertile land where taro, sweet potatoes, bananas, sugar cane, and wild fruits grew in abundance, and there was always much food to be had. Kawaipapa was rich in fish from the ponds and from the sea.

Hana had a chief to govern it, Hoʻolae-makua. It belonged to the ruling chiefs from ancient days, and the ruler was a descendant of the chiefs of Hana. He belonged to a family that was noted for strong people, and Hoʻolae-makua was numbered among them. He was small in size, but his hands had a very strong grip. Ka-huʻakole felt that if Hoʻolae-makua sided with Kiha-a-Piʻi-lani then war could be fought against Lono-a-Piʻilani to take the kingdom from him. Kaʻuiki was the strongest fortress there was. Hoʻolae had a daughter, Kolea-moku, and Ka-huʻakole believed that when she became Kiha-a-Piʻi-lani's wife, her father would aid him. Kiha-a-Piʻi-lani had a perfect physique and was good-looking from head to feet, without mark or blemish. Because he lived in comfort and ate properly, his body filled out. His constant bathing in the sea reddened his cheeks to the color of a cooked crab, and [made] his eyes as bright as those of a mohoʻea bird. The surf on which Hoʻolae's daughter surfed was called Ke-anini. It was inside of the bay of Kapueokahi, a surf that broke easily. Hoʻolae's daughter was accustomed to surf-riding. Kiha-a-Piʻi-lani was used to surfing at Waikiki, and he often boasted of those with a long sweep, the surf of Ka-lehua-wehe and the surf of Mai-hiwa.

Two to four days Kiha-a-Piʻi-lani and Kolea-moku spent in surf-riding. Noticing his handsome appearance, Kolea-moku made love to him. The girl was determined to have him for a husband, but her father was set against it because she was betrothed to the ruling chief, Lono-a-Piʻi-lani. The flowers wilted in the sunlight when she saw this other man [her desire for her betrothed died away]. As they made love to each other, she asked, "Whose son are you? Where is your homeland?" He answered, "My father is Ka-huʻa-kole. Kawaipapa in Waipunaʻaʻala [another name for Waipunaʻalae?] is our native land, and our home is there."

For several days after that he did not go surfing. After waiting two days, Hoʻolae's daughter wondered where the lover she thought


so much of had gone. She remembered some houses that were once pointed out to her, and so she went by way of the upland of Waika-ʻahiki to Waikaloa and on to Kawaipapa, accompanied by some women. Upon arriving on the lowland of Kawaipapa, they came to Kiha-a-Piʻi-lani's house where they were happily greeted. She was eager to be married to him. They were married, and Kolea-moku became the wife of Kiha-a-Piʻi-lani. When the news of the marriage of Kolea-moku to the son of Ka-huʻa-moku* reached Hoʻolae-inakua he was filled with anger. He said to himself, "I have placed a tabu on you, my daughter, which should be freed by my lord, Lono-a-Piʻi-lani. After that you could seek a husband according to your own desire. You can no longer regard me as your father, for I have sworn that you are no child of mine."

Kiha-a-Piʻi-lani and Kolea-moku had become man and wife, and before long she became pregnant. The child was born a boy and was named Ka-uhi-o-ka-lani. He became the ancestor of some chiefs and some commoners. He was carefully nurtured, and when he was able to walk it was seen that he was a very handsome boy. Kiha-a-Piʻi-lani asked his wife, "Were you a favorite of your father?" She answered, "I was a favorite daughter to both my parents and I was made much of. All of their precious possessions were mine. The fatted dogs, the tamed pigs were mine, but my parents placed a tabu on my person and not until Lono-a-Piʻi-lani, the ruler, freed it could I take a husband." Kiha-a-Piʻi-lani said, "Your parents" anger has ceased, for we have borne a child. Take our child with you and perhaps, when they see him, there will be a yearning as there was for you when they were raising you." Kolea-moku replied, "A parent's love for his child is endless." He said, "If you are a favorite child, ask your parents for some farm lands for us. If your father should offer you all of Hana, do not accept. These are the lands for us: Honomaʻele, Kaʻeleku, Kawaipapa, and the two Wananalua." Kolea-moku heard her husband's request, made the child ready, and went to the parents' residence accompanied by their personal servants. When the parents saw their daughter and grandson they greeted them with the deepest affection and much rejoicing. Dogs that bit people, dogs that were fattened, and domesticated hogs were prepared for a feast to express happiness and love.

After the feast, Hoʻolae-makua asked, "After living in the house of a commoner, what quest brought you here?" She answered, "My husband sent me to ask you to give us some farm lands." Hoʻolae said, "Here is

* Same person as Ka-huʻa-kole (above). Ka-huʻa-kole is Son-of-a-ruling-chief; Ka-huʻa-moku is Poverty-stricken-chief.


the district of Hana, extending from Puʻualuʻu to ʻUlaʻino. You two may have it." The daughter replied, "Let us have only a small portion, and you keep the rest." "Which lands would you have?" he questioned. "The lands my husband told me to ask for are Honomaʻele, Kaʻeleku, Kawaipapa, the two Wananalua and Koali." When Hoʻolae-makua heard his daughter's words he bowed his head in silence. Then raising it, he said, "Your husband is no commoner. He is a chief, Kiha-a-Piʻi-lani. Your child is a chief. I shall not take Kiha's part. I shall remain loyal to his older brother till these bones perish. Your husband does not want farm lands for the two of you, but is seeking means to rebel against the kingdom. The lands of Honomaʻele and Kaʻeleku supply the ʻohiʻa wood and ʻieʻie vines of Kealakona to build ladders to the fortress. Kawaipapa supplies the stones of Kanawao that are used in battle, and then the fortress will be well supplied. The Wananalua lands hold the Kauʻiki fortress and the places below it. Koali is the fortress of Kue. I shall not take your husband's side." When Kolea-moku heard her father's words she tried all the harder to help her husband and to get her father to have compassion on him. He refused utterly and said that he would lend him assistance only when he was willing to abide under Lono-a-Piʻi-lani's rule. Hoʻolae-makua took his grandson to rear.

When Kiha-a-Piʻi-lani heard his wife's report and saw that his identity had been discovered, he became very angry with his father-in-law. His anger was so great that he bided the day of vengeance when he would destroy his enemies and take the whole of Maui. He could not have what he wanted, nor were his enemies destroyed, and so he decided to go to Hawaii, to consult his brother-in-law, ʻUmi-a-Liloa. ʻUmi-a-Liloa had married his sister Piʻi-kea-a-Piʻi-lani. Kumaka was a chiefess of Hana and Kipahulu. When the canoe was ready, Kiha-a-Piʻi-lani, his wife Kumaka, and the canoe paddlers set sail for Hawaii and landed at Kohala. From Kohala they sailed to Makaʻeo in Kailua, and when evening fell Kiha ordered the canoemen and the chiefess Kumaka to remain where they were. He said, "Stay here and if someone should come for you, then you'll know that I am alive. But if no one comes, then trouble has befallen me. Put the ocean's space between us, for yonder lies Maui, and you may go home." Kiha-a-Piʻi-lani went up to see his sister Piʻi-kea. Night had fallen, and the candles in the chief's house and the many houses of the chiefesses were lighted. According to the number of chiefly wives ʻUmi-a-Liloa had, so was the number of their houses. Piʻi-kea and Kapu-kini had the largest houses, and they were near the enclosure of ʻUmi's house.*

On the way up Kiha-a-Piʻi-lani met a man at Kamakahonu coming

* Ke Au ʻOkoʻa, Dec. 8,


home from the chief's residence and asked him about the rows of lights. The man guessed that he was from the back country or perhaps a stranger and pointed out first the home of one chiefess and then the home of another. When Kiha knew which one was Piʻi-kea's, he went on and entered. "Where is the chiefess?" he asked. "Who are you?" inquired her bodyguards. "A stranger from Maui," he replied. "Then you must be the brother of the chiefess. We heard of one that has been abused." "Yes, I am he." As soon as Piʻi-kea heard this, she wailed aloud mentioning their parents and her grief over Lono-a-Piʻi-lani's misdeeds. ʻUmi-a-Liloa heard her cry and the mentioning of her parents, and guessed that she was wailing over none other than Kiha-a-Piʻi-lani, for those in Hawaii had heard of his being ill-treated by Lono-a-Piʻi-lani.

ʻUmi-a-Liloa gave orders at once to cook some food for the guest and to make haste. He inquired for those who had come with him, and Kumaka and the men who paddled them to Hawaii were sent for. Kumaka was brought to her sister-in-law, Piʻi-kea, who greeted her with great affection. After a joyful feast with the beloved chiefly guests, ʻUmi-a-Liloa asked Kiha-a-Piʻi-lani, "What great purpose brought you to Hawaii?" He answered, "I have but one purpose in coming, to seek vengeance against my brother. Perhaps you have heard how he cruelly treated me and mocked me, and I barely escaped with my life. Our father, Piʻi-lani, commanded that we share the kingdom of Maui, but my brother took it all for himself. He sought to kill me, and so I determined to come to you two in Hawaii to help me avenge myself on my brother. What do you say?" Piʻi-kea said, "The kingdom shall be yours for our brother has wronged you. Our father had commanded that you two share the kingdom, and if one was wrong, the other would rule. It is very clear that our brother is wrong, so the kingdom is yours." ʻUmi-a-Liloa asked, "What do you think, Kiha? If you wish, you may remain here in Hawaii with us." Kiha-a-Piʻi-lani replied, "That is not my wish for then I will not be avenged on those who treated me with cruelty." ʻUmi-a-Liloa answered, "It is well. This shall be a year of preparation. Canoes shall be made until there are great numbers of them, then next year we shall go to make war against Maui."

Lono-a-Piʻi-lani heard that Kiha-a-Piʻi-lani was on Hawaii, and that war canoes were being built there in great numbers. The kauila wood of Napuʻu and Kahuku, the oʻa and koaiʻe were being made into dubs to be used against Maui. When the news of impending war reached him and his warrior chiefs, they trembled with fear.

A whole year of the making of canoes and war implements went


by, and all of the warriors were well supplied. There was no war prior to that time to compare with this one, in which there were so many canoes. The first ones reached Hana, Maui while the last ones were still on Hawaii.

When the fleet of canoes arrived at Hana, Hoʻolae-makua was at the fortress on Kaʻuiki hill, building a tower and ladders to reach the top. The men urged him to let them stop working, for the war parties from Hawaii were drawing near. Hoʻolae answered, "Continue fastening down the beams and put on the thatch of the tower." "This is no time for thatching when battle is near. The last canoes are still on Hawaii, the very first ones [have reached] Kaihalulu and are coming toward Ka-pueokahi" [they said]. "Keep fastening the beams" [he repeated].

Hoʻolae was a strong man, and when those of Hawaii fought against him he proved to be a greater warrior than they. [Some of] the Hawaii canoes hardly reached the spring of Punahoa when Hoʻolae killed the men [who manned them]. The canoes were forced to land at Waika-ʻahiki, and Hoʻolae fought them until they were compelled to flee. Some of the canoes landed below Kihahale at Ka-huʻa-kole's place. The men walked above there to battle with Hoʻolae-makua. They met him on the sands of Waikoloa, in front of Kawaipapa where they fought with slings. Stones were slung at the canoes. Hoʻolae kept close to a rock that is now called the Hoʻolae Rock. It was so named because he kept close to it in battle and was victorious over the warriors of Hawaii. The canoes fled to the open sea, and because of the darkness of the night, they lay stretched out from Olau to Kaiaʻakauli.

The next morning the Hawaii war canoes pressed shoreward from Nalualele to Kaihalulu to Lehuaʻula. Hoʻolae-makua fought with those who slung the solid ʻala' stones of Kawaipapa, the skilled throwers of smooth pebbles of Waika-ʻahiki, the expert stone-tossers of Waikiu and Honokalani, and the quick stone-slinging lads of Kaʻeleku. These men used their skill with stones, and the Hawaii warriors were sent helter-skelter. Some of the canoes were broken and some were seized by Hoʻolae-makua.

When ʻUmi-a-Liloa arrived with the later company he heard how his canoemen were unable to go ashore and how they were held at bay by the mighty Maui warrior, Hoʻolae-makua. He asked Kiha-a-Piʻi-lani, "Is there no other way of getting the war canoes ashore? We can fight them better on shore, for our present position is an unstable one." Kiha-a-Piʻi-lani answered, "There is a small harbor at Koʻolau called Wailua-iki, and if all the canoes cannot land there, there is another landing at Wailua-nui." The blocked canoes turned about and sailed for Wailua-iki at Koʻolau.


When the canoes reached Wailua-iki, they were dismantled and set upright, and in that way the innumerable war canoes from Hawaii could be beached. After all the canoes were beached the men began to go overland to the site of battle. Upon reaching ʻUlaʻino, the fighting commenced at Makaolehua, and in ʻAkiala at Laʻahana, at Kawaikau, at Nenewepue, at Kamehaʻikana's kukui tree, and all the way along to Honokalani and Wakiu, into the pandanus grove of Kahalaoweke, down to Pihehe, to the flats of Kalani and the spring of Punahoa. When the battle was fought with that brave warrior of the fortress on Kaʻuiki hill, the small, strong-handed fellow proved his fearlessness. He drove into his foes with no thought of fear and scattered them at Kalaniawawa. The little man gave blow for blow and won the battle. Up the ladder he went into the fortress above, where none could reach him.

Next morning there was another attack, but no victory was gained. A night attack was made without success. One reason for the failure in the night attack was the cunning of Hoʻolae-makua who set up a large wooden image called Ka-wala-kiʻi. Every night it was brought out, dressed in war apparel with a wooden club in front of it, and set up at the top of the ladder just below the tower. This image helped the warriors in the fortress to feel at ease and to enjoy their sleep. They believed in spending the night in sleep and the day in hard fighting. Hawaii's warriors kept trying, and every night they mistook the image for a watchman and kept their distance. Early each morning the image was carried inside. Sometimes Piʻi-mai-waʻa wondered where the large man was who was seen on guard every night, but did not come out to fight in the daytime. He guessed that there was a deception.

RULING CHIEFS OF HAWAIIess. It was impossible to come near the hill by day, for then the expert sling-shooters [who] did not miss a blade of grass or a hair, sent the stones flying as fast as lightning. That was why the Hawaii warriors lurked in ambush and sought means of getting at their enemies at night. Piʻi-mai-waʻa gathered his weapons together one night and went up to the bottom of the ladder and up to where the wooden image stood. Piʻi-mai-waʻa twirled his war club and struck the image on the left; twirled it again and struck it on the right. He sent a spear directly toward it, and it moved not at all, but kept standing in one place. Piʻi-mai-waʻa smote with his club, called Ka-huʻe-lepo, and the two wooden objects [image and club] made a thudding sound. He said to himself, "The fortress shall be destroyed." Piʻi-mai-waʻa sent


for all of the warriors of Hawaii to assemble and to divide into two groups, one to tie rope ladders to the tower, and the other to destroy those in the fortress. In a short time the tower was reduced to nothing, but Hoʻolae-makua and the warriors with him escaped. The rest were routed and leaped into the sea. His daughter and her child were saved by the command of Kiha-a-Piʻilani. Because it was dark some people escaped, while others of their company were being destroyed.

Next day there was a search among the dead, but Hoʻolae-makua was not found. Kiha-a-Piʻi-lani denied that he was dead. Kiha-a-Piʻi-lani commanded Piʻi-mai-waʻa that if Hoʻolae-makua should be killed [he was] to bring his strong hands. Then Piʻi-mai-waʻa would be made chief of the fortress of Kaʻuiki and the district of Hana. Piʻi-mai-waʻa sought Hoʻolae above Paiolopawa, back of Kealakona, up at Hinaʻi, Keaʻa, and ʻOpikoʻula. Hands were brought back, but Kiha-a-Piʻi-lani declared that those were not the hands of Hoʻolae-makua. Hoʻolae-makua was found directly back of Nahiku at a place called Kapipiwai. He was killed in spite of the valor he displayed in the battle he fought. His hands were brought, and Kiha-a-Piʻi-lani and Ka-huʻa-kole confirmed that Hoʻolae-makua was dead. [At first] Ka-huʻa-kole denied that he was dead. ʻUmi-a-Liloa claimed that no great warrior had ever been able to escape from Piʻi-mai-waʻa. Hoʻolae-makua was killed because Kiha-a-Piʻi-lani bore a grudge against him, his father-in-law, for not helping on his side. He felt no affection for him, though they were related through a common relative [Kiha-a-Piʻi-lani's son]. (Revengeful indeed was the haughty Oahuan!)

When the ruler, Lono-a-Piʻi-lani, heard that ʻUmi-a-Liloa, Kiha-a-Piʻi-lani, the chiefs, warriors, and the fleet of war canoes from Hawaii were on their way, that the fortress of Kaʻuiki was taken, and Hoʻolae-makua was killed up at Kapipiwai, he was filled with dread and fear of death. Lono was afraid that he would be tortured like Hoʻolae-makua, his great war leader. If Hoʻolae who committed less was tortured by Kiha-a-Piʻi-lani, how much more would he be who had committed more! Lono-a-Piʻi-lani trembled with fear of death, and died. The war party had not reached Wailuku when Kiha-a-Piʻi-lani heard of Lono's death, and so he hastened to Wailuku. When Kiha-a-Piʻi-lani and ʻUmi-a-Liloa arrived in a war canoe, Lono's corpse was gone. Kiha-a-Piʻi-lani sought the corpse to mutilate it, but it was not found. A prophet on Kauai was sent for to tell on which land it was buried. The prophet said that it was in Wailuku in a land called Paʻuniu. It was taken away again to be hidden, and so the bones of Lono-a-Piʻi-lani vanished completely. The men of Hawaii hunted,


searched, delved, and sought, digging about in the lands of Wailuku and Paʻuniu, but the bones were not found.

After this cruelty Kiha-a-Piʻi-lani sought to commit was ended, he divided the lands of his kingdom. ʻUmi-a-Liloa left ʻAi-hakoʻko', one of his sons by Piʻi-kea, to remain with Kiha-a-Piʻi-lani. After the lands were apportioned and chiefs set over each district, land section, and ahupuaʻa, and all was at peace, ʻUmi-a-Liloa returned home.

When ʻUmi-a-Liloa became old, the people of Hawaii built a stone tomb for him, to hold his corpse. He commanded his sons, daughters, chiefs, and commoners all over Hawaii to hew long, four-sided stone slabs, an anana [about six feet] and an iwilei [about three feet] in length, and half of an iwilei in width. The stone used was the close-grained ʻala'. These slabs were placed in the cave of ʻUmi-a-Liloa at Keopu in Kailua. Because of this burdensome task imposed from Hawaii, Kiha-a-Piʻilani killed ʻAi-hakoʻko"s personal attendant in the sea. That was why ʻAi-hakoʻko' lamented grievously at sea. He landed at Kapaʻahi in Kamaʻole, Kula, and that place was given the name of Ka-lua-o-Ai-hakoʻko' (Ai-hakoʻko''s pit). The stone tomb of ʻUmi-a-Liloa was not completed when he died on Hawaii.

When ʻUmi-a-Liloa died, one of his adopted sons, Koʻi, heard of it and asked that he be allowed to conceal his bones completely. After the kingdom was at peace under ʻUmi-a-Liloa, the land had been apportioned, and Koʻi was given the lands from Waimanu and Pololu'. He left them to his sisters and members of his household, and traveled about from Hawaii to Kauai. He returned from Kauai and dwelt in Keoneʻoʻio in Honuaʻula where he took a wife, had some children, and lived until he was well acquainted with the place.

When news of the death of ʻUmi-a-Liloa reached him, he asked for his wife's brothers to accompany him to Hawaii. His wife said, "You shall not take my brothers lest they be put to death by you." He answered, "No." They sailed from Kipahulu and landed at Kohala, and there he heard more of ʻUmi-a-Liloa's death. From there they continued to Kekaha, and there darkness fell. There was a man there who strongly resembled ʻUmi-a-Liloa, and Koʻi went to kill him and laid him in the canoe. Koʻi and his companions set sail from Kekaha and beached their canoe at the lava bed below Makaʻeo. It was then late at night. He went up and found the guards of the cave asleep except Piʻi-mai-waʻa who guarded the inside. Koʻi entered with the substitute. Piʻi-mai-waʻa knew that the body had long been promised to Koʻi. Koʻi laid the man down and took ʻUmi-a-Liloa's body by way of the lava bed to the sea of Makaʻeo and boarded the canoe.

The following night he reached the cliff-enclosed valley of Waimanu


and entered his sister's house. When she saw him, she leaped upon him with a wail [of welcome].* As his sister leaped forward, he closed her mouth [put his hand over her mouth] and said, "Hush, do not cry. Where is your husband?" "He is in the men's house," [she replied]. "Let me go for him," and Koʻi went in search of him. When he awoke and saw his brother-in-law whom he had not seen for a long time, he leaped up to cry. His mouth was held with the warning that the children might awaken. The two men came out and met with Koʻi's sister. Koʻi said, "Hearken, you two, I came to see you before taking our lord to conceal him. With the two of you along with me our lord's bones will be out of sight. The secret is here [with the brother-in-law], and there shall he be hidden." Koʻi took his brother-in-law to his own secret cave, for he was a native son of those sheer precipices, and they took with them a rope, fire-making sticks, and kindling. When all was in readiness, they carried ʻUmi-a-Liloa's corpse till they reached the sheer cliff ascended only by the tropic birds. Much has been said about this, but the accounts are not clear. It was said that the brother-in-law of Koʻi died, that he perished after being pushed off the cliff lest he reveal the secret. When Koʻi returned alone, his sister said, "Have you done away with the father of our children?" "It is our duty to conceal the bones of our lord, and to live on the product of the land" [Koʻi answered].

It is also said that Koʻi took the bones of ʻUmi-a-Liloa to Maui. It is said that his bones were sought for, but could not be found. Koʻi took all the [chief's] possessions to the sheer cliff that same night and, without the knowledge of those of his household, he departed for Maui.†

* Ke Au ʻOkoʻa, Dec. 15, 1870.

Ke Au ʻOkoʻa, Dec. 22, 1870.

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Unknown member
10. Juli 2022

I wonder if the Laie that helps Kihaapiilani at the border of Kula and Makawao is related to Lonoapiilani's mother (Laieloheloheikawai)? Which also made me wonder, did the two brothers have the same mom? I didn't understand this line: "Because of this burdensome task imposed from Hawaii ('Umialiloa ordering a stone casket made for himself), Kiha-a-Piʻilani killed ʻAi-hakoʻko's personal attendant in the sea." Why did he kill his nephew's attendant because his brother in law (Umi) gave a burdensome order?

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